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It is obvious, that those reasons are not derived from any utility or advantage, which either the particular person or the public may reap from his enjoyment of any particular goods, beyond what would result from the possession of them by any other person. Twere better, no doubt, that every one were possessed of what is most suitable to him, and proper for his use: But besides, that this relation of fitness may be common to several at once, it is liable to so many controversies, and men are so partial and passionate in judging of these controversies, that such a loose and uncertain rule would be absolutely incompatible with the peace of human society. The convention concerning the stability of possession is entered into, in order to cut off all occasions of discord and contention; and this end would never be attained, were we allowed to apply this rule differently in every particular case, according to every particular utility, which might be discovered in such an application. Justice, in her decisions, never regards the fitness or unfitness of objects to particular persons, but conducts herself by more extensive views. Whether a man be generous, or a miser, he is equally well received by her, and obtains with the same facility a decision in his favours, even for what is entirely useless to him.
It follows therefore, that the general rule, that possession must be stable, is not applied by particular judgments, but by other general rules, which must extend to the whole society, and be inflexible either by spite or favour. To illustrate this, I propose the following instance. I first consider men in their savage and solitary condition; and suppose, that being sensible of the misery of that state, and foreseeing the advantages that would result from society, they seek each other's company, and make an offer of mutual protection and assistance. I also suppose, that they are endowed with such sagacity as immediately to perceive, that the chief impediment to this project of society and partnership lies in the avidity and selfishness of their natural temper; to remedy which, they enter into a convention for the stability of possession, and for mutual restraint and forbearance. I am sensible, that this method of proceeding is not altogether natural; but besides that I here only suppose those reflections to be formed at once, which in fact arise insensibly and by degrees; besides this, I say, it is very possible, that several persons, being by different accidents separated from the societies, to which they formerly belonged, may be obliged to form a new society among themselves; in which case they are entirely in the situation above-mentioned.
It is evident, then, that their first difficulty, in this situation, after the general convention for the establishment of society, and for the constancy of possession, is, how to separate their possessions, and assign to each his particular portion, which he must for the future inalterably enjoy. This difficulty will not detain them long; but it must immediately occur to them, as the most natural expedient, that every one continue to enjoy what he is at present master of, and that property or constant possession be conjoined to the immediate possession. Such is the effect of custom, that it not only reconciles us to any thing we have long enjoyed, but even gives us an affection for it, and makes us prefer it to other objects, which may be more valuable, but are less known to us. What has long lain under our eye, and has often been employed to our advantage, that we are always the most unwilling to part with; but can easily live without possessions, which we never have enjoyed, and are not accustomed to. It is evident, therefore, that men would easily acquiesce in this expedient, that every one continue to enjoy what he is at present possessed of; and this is the reason, why they would so naturally agree in preferring it.
[FN 15. No questions in philosophy are more
difficult, than when a number of causes present themselves
for the same phaenomenon, to determine which is the
principal and predominant. There seldom is any very precise
argument to fix our choice, and men must be contented to be
guided by a kind of taste or fancy, arising from analogy,
and a comparison of familiar instances. Thus, in the present
case, there are, no doubt, motives of public interest for
most of the rules, which determine property; but still I
suspect, that these rules are principally fixed by the
imagination, or the more frivolous properties of our thought
and conception. I shall continue to explain these causes,
leaving it to the reader's choice, whether he will prefer
those derived from publick utility, or those derived from
the imagination. We shall begin with the right of the
present possessor.
It is a quality, which I have already observed in human
nature, that when two objects appear in a close relation to
each other, the mind is apt to ascribe to them any
additional relation, in order to compleat the union; and
this inclination is so strong, as often to make us run into
errors (such as that of the conjunction of thought and
matter) if we find that they can serve to that purpose. Many
of our impressions are incapable of place or local position;
and yet those very impressions we suppose to have a local
conjunction with the impressions of sight and touch, merely
because they are conjoined by causation, and are already
united in the imagination. Since, therefore, we can feign a
new relation, and even an absurd one, in order to compleat
any union, it will easily be imagined, that if there be any
relations, which depend on the mind, it will readily conjoin
them to any preceding relation, and unite, by a new bond,
such objects as have already an union in the fancy. Thus for
instance, we never fail, in our arrangement of bodies, to
place those which are resembling in contiguity to each
other, or at least in correspondent points of view; because
we feel a satisfaction in joining the relation of contiguity
to that of resemblance, or the resemblance of situation to
that of qualities. And this is easily accounted for from the
known properties of human nature. When the mind is
determined to join certain objects, but undetermined in its
choice of the particular objects, It naturally turns its eye
to such as are related together. They are already united in
the mind: They present themselves at the same time to the
conception; and instead of requiring any new reason for
their conjunction, it would require a very powerful reason
to make us over-look this natural affinity. This we shall
have occasion to explain more fully afterwards, when we come
to treat of beauty. In the mean time, we may content
ourselves with observing, that the same love of order and
uniformity, which arranges the books in a library, and the
chairs in a parlour, contribute to the formation of society,
and to the well-being of mankind, by modifying the general
rule concerning the stability of possession. And as property
forms a relation betwixt a person and an object, it is
natural to found it on some preceding relation; and as
property Is nothing but a constant possession, secured by
the laws of society, it is natural to add it to the present
possession, which is a relation that resembles it. For this
also has its influence. If it be natural to conjoin all
sorts of relations, it is more so, to conjoin such relations
as are resembling, and are related together.]
